Share Jesus Without Fear
by William Fay
AUTHOR INFORMATION
William Fay was a CEO for an international multi-million dollar corporation (Fay and Shepherd 1999, 187). Arrested for running a prostitution house prior to giving his life to Christ, Fay then violated his probation due to a sting operation (187-190). The experience ultimately led Fay to Christ in 1981, which changed the trajectory of his life (191). Academically, Fay graduated from Denver Seminary in 1987 (195). Fay has shared the Gospel with more than twenty-five thousand individuals with his no-argument approach to witnessing documented in a pamphlet that exceeds 3 million in print (195).
SUMMARY
The thesis of Fay’s book is that all believers can share the Gospel and never fail, and the purpose is to encourage believers to do so. Accordingly, Fay begins by suggesting that sharing one’s faith is, by definition, success, and conversion is not the responsibility of the believer but the responsibility of God (3). Next, the author casts an evangelistic vision by exposing the sin of silence and encouraging believers to join God in releasing the Holy Spirit’s power to change the world (6-9). Fay then statistically proves the critical importance of one-on-one evangelism by suggesting up to 90 percent of nonbelievers come to Christ via personal evangelism (12). Once Fay casts a vision for personal evangelism, he immediately addresses the issue of fear. The author suggests the predominate fears that hinder evangelism include potential rejection, the opinion of others, risks associated with coworkers, lack of knowledge, losing friends and relatives, and incompetence (17-27). Alternatively, Fay insists that the joy associated with sharing one’s faith far surpasses the risks (27).
Next, Fay introduces his evangelistic approach, the primary focus of the book, which begins with conversation joggers and five questions. Conversation joggers are preliminary questions with the purpose of moving the discussion toward spiritual matters, in particular, the five share questions (30-32). The five questions consist of asking about spiritual beliefs, Jesus Christ, heaven and hell, eternal destiny, and whether the individual would want to know if what he or she believes is incorrect (34-36). Next, the “hmm” principle is introduced by suggesting the interviewer not argue with any of the responses to the five questions but instead simply reply with hmm (33). If the nonbeliever responds to the final question affirmatively, then the interlocutor asks permission to share Scripture (40).
When sharing Scripture, Fay emphasizes the importance of the nonbeliever reading the verses aloud and then asking the individual what the Scripture verses mean (45). The seven verses are Romans 3:23, Romans 6:23, John 3:3, John 14:6, Romans 10:9-11, 2 Corinthians 5:15, and Revelation 3:20 (54-55). Fay explains that if the nonbeliever does not understand the verse, then simply have the verse reread and allow the Holy Spirit to reveal the meaning (51-53).
Once the nonbeliever reads the Scriptures, Fay suggests asking five additional commitment questions. These questions pertain to whether the individual is a sinner, desires forgiveness, believes that Jesus died and rose, is willing to surrender, and is ready to invite Christ into his or her life (62-63). Upon asking the last question, Fay implores the interlocutor to be silent and pray (63-65). If the nonbeliever responds in the affirmative, then the author suggests leading the individual in the sinner’s prayer. Fay then suggests asking a couple of questions that confirm the new believer understands what happened, teaching the new believer how to pray, connecting the believer with a local church, and encouraging the individual to read the Gospel of John (71-79).
Alternatively, if the individual responds negatively to the questions regarding inviting Christ into his or her life, then Fay suggests simply asking why (65). Fay then provides 36 responses to objections that nonbelievers may assert when answering the why question (81-112). The objections range from the cognitive, such as potential errors in the Bible, to the experiential, such as a Christian hurting a nonbeliever. Next, the author offers advice regarding developing and keeping non-Christian friends, which include joining God’s activity, engaging in activities to build relationships, and having fun maintaining relationship. Fay then provides guidance and specific verses to use when praying for nonbelievers as well as a final encouragement to believers to be obedient. Finally, in five appendices, Fay provides summaries of the evangelistic approach and finishes the book with his personal testimony.
EVALUATION
William Fay’s theme that all believers can share the Gospel and never fail is convincing and motivating. The author achieves the intended purpose and sustains the book’s theme in three ways. First, Fay provides a very simple, practical, and specific approach to evangelism to prove that all believers have the ability to share the Gospel. Second, the author defines success as sharing, as opposed to convincing, convicting, or converting in order to prove that one can never fail as long as the believer obediently shares the Gospel. Third, Fay furnishes numerous personal examples of sharing the Gospel, which not only support the thesis, but also motivates the reader.
Fay’s presuppositions appear to rest on his educational experience as a graduate of Denver Seminary. Denver Seminary is a non-denominational, evangelical seminary. Accordingly, the author assumes an evangelical Christian perspective, which emphasizes beliefs such as the sovereignty of God, inerrancy of Scripture, depravity of humanity, substitutionary atonement, miraculous nature of the resurrection, and salvation by grace. Denominationally, Fay attempts to stay neutral. However, the primary target is centrist Protestant denominations. The Protestant extremes such as hyper-Calvinism may see little need to engage in evangelism since God’s sovereignty may overshadow any human evangelistic effort. Similarly, a so-called hyper-fundamentalism may reject Fay’s assertions by suggesting the author’s techniques risk undermining a form of separatism necessary to keep the church pure.
The strengths of Fay’s book are numerous. The following summarizes seven primary strengths of Fay’s work. First, the author reveals a number of telling statistics, which immediately motivate the reader. For example, 90 percent of Christians do not share the Gospel in a given year, only 17 percent of conversions occur from an event, and a hundred thousand churches will fail in the current decade (Fay and Shepherd 1999, 6-12). Second, Fay provides a very simple methodology. In light of the sobering statistics, an entire cultural shift is necessary within Protestant Christianity regarding evangelism. Accordingly, a simple approach is critical in order not to impede potential movement. Fay’s brilliance shines in the area of keeping it simple by condensing evangelism into five share questions, seven verses, five more commitment questions, and then the sinner’s prayer. Granted, Fay encourages additional activity, but at its core, Fay compresses the approach to very few moving parts.
Third, Fay provides a methodology that effectively engages a postmodern world. Will McRaney explains that a postmodern mindset entails a deconstructionist perspective that rejects “any one individual’s ability and right to determine absolute truth for another person” (McRaney 2003, 119). Accordingly, McRaney suggests that asking questions rather than giving information is more effective in a postmodern world (McRaney 2003, 128). Fay’s no-argument approach hinges entirely on a methodology of discovery through inquiry versus information through imperatives, thus effectively engaging a postmodern paradigm. Fourth, Fay provides an approach that engages the Holy Spirit. Masterfully, the author suggests the interlocutor ask the nonbeliever to read the Scripture aloud and determine its meaning. Not only is the technique sensitive to a postmodern perspective, it also allows the Holy Spirit to lead the nonbeliever.
Fifth, Fay provides numerous ways to overcome objections by nonbelievers. Although certain risks occur within the context of Fay’s apologetics documented below, the training Fay offers has the potential of significantly increasing the confidence of believers to share the Gospel. In particular, Fay skillfully overcomes objections using inquiry, empathy, and disarming techniques.
A sixth and related strength is Fay’s utilization of sound psychology. Although certain Christian camps appropriately eschew the integration of theology with certain forms of psychology, Fay’s work is an effective illustration of how the two disciplines have the potential to align. For example, ancient Socratic inquiry suggests questions, not answers, best encourage learning, Rogerian psychotherapy assists clients in discovering solutions in a non-judgmental environment, and, more recently, cognitive therapy extends empathy and inquiry to uncover faulty beliefs – all of which have been proven effective in human growth and learning (Baker Encyclopedia of Psychology and Counseling 1999, 664; 1235-1236; 216-217). Fay utilizes many of these sound psychological methods within the context of his evangelistic approach.
Finally, Fay provides a biblical approach to evangelism. The author effectively provides Scripture for the nonbeliever to read during the witnessing process. Furthermore, Fay furnishes Scripture to support the no-argument approach, the responses to objections, and the follow-up questions once an individual makes a decision for Christ.
A number of weaknesses also exist within Fay’s work. The following summarizes three key weaknesses of the book. First, although Fay’s methodology effectively engages a postmodern mindset, the content of the author’s approach, at times, risks offending a postmodern perspective. In particular, McRaney points out that spiritual conversations that pertain to significance, meaning, and purpose effectively engage postmodernity, while discussions around heaven and hell aligns more closely with modernity (McRaney 2003, 127). Accordingly, within Fay’s five share questions, the third and fourth questions that directly address the issues of heaven and hell may not be as effective as questions regarding meaning and purpose, especially regarding identity formation of the Christian life, to a nonbeliever steeped in a postmodern paradigm. Furthermore, as mentioned above, McRaney points out that postmodernism rejects “any one individual’s ability and right to determine absolute truth for another person” (McRaney 2003, 119). Again, within Fay’s five share questions, the fifth question regarding whether the nonbeliever would want to know if something is true or not may cause an individual with a postmodern mindset to recoil against a perceived arrogance of the interlocutor. Alternatively, a question regarding permission to share a personal experience regarding how Christ and Scripture forged meaning and purpose may be more effective.
A second weakness pertains to Fay’s response to potential objections. As mentioned above, Fay’s methodology of inquiry, empathy, and disarming are ingenious. However, the flippant responses to certain objections may create unnecessary risks. For example, in response to the “I want to think about it” objection, the author reminds the nonbeliever that he or she is hell bound and then sarcastically states, “Then have a wonderful day, sir” (Fay and Shepherd 1999, 93). Although potentially humorous when received by a Christian crowd, the response initiates two potential risks. First, the nonbeliever may perceive the interlocutor as aloof and more interested in pushing an agenda to coerce the nonbeliever. Second, if the nonbeliever actually accepts Christ out of fear with the sole purpose of hell avoidance, then one wonders how the new believer will come to terms with a loving relationship with God. Hell avoidance as an exclusive motivator runs the risk of future relational challenges with God, which is likely why “Paul never in his letters explicitly uses hell as a means of stimulating unbelievers to repent” (Moo 2004, 109).
Third, certain interpretations of Scripture do not hold up under scrutiny. For instance, Fay twice refers to Philemon 6 to exhort the reader to share the Gospel by quoting from the 1984 edition of the New International Version that states, “I pray that you may be active in sharing your faith” (Philemon 6 [NIV 1984]). However, most commentators believe the verse pertains to Philemon’s hospitality or generosity not evangelism (cf. O’Brien 2000, 279-281). Accordingly, the 2011 edition of the New International Version corrects the 1984 edition stating, “I pray that your partnership with us in the faith may be effective” (Philemon 6 [NIV 2011]).
Although the weaknesses detract, the strengths certainly outweigh any deficiencies. Furthermore, the scarcity of evangelism within Western Christianity causes Fay’s book to be necessary reading for any Christian who desires to increase the skills and courage to reach lost people for Christ. The teaching and implementation of Fay’s approach is appropriate within many venues including one-on-one coaching, seminars, and small groups. Fay’s methodologies have the potential to enhance significantly the evangelistic efforts in a postmodern society and move Western Christianity forward into a position that Fay envisions – a Christianity where everyone is an evangelist and nobody fails.
BIBLIOGRAPHY
Benner, David G., and Peter c. Hill, eds. Baker Encyclopedia of Psychology & Counseling. 2nd ed. Grand Rapids, MI: Baker Books, 1999.
Fay, William, with Linda Evans Shepherd. Share Jesus Without Fear. Nashville, TN: B&H, 1999.
McRaney, Will Jr. The Art of Personal Evangelism: Sharing Jesus in a Changing Culture. Nashville, TN: B&H Academic, 2003.
Moo, Douglas J. “Paul on Hell.” In Hell under Fire: Modern Scholarship Reinvents Eternal Punishment., edited by Christopher W. Morgan and Robert A. Peterson. Grand Rapids, MI: Zondervan, 2004.
O’Brien, Peter T. Word Biblical Commentary: Colossians, Philemon. Vol. 44. Mexico: Thomas Nelson, 2000.